Sunday, April 26, 2015


by Muhammad Nyamwanda on Saturday, 28 January 2012 at 20:59 �

The  interval between death and the Day of Resurrection is called Barzakh in arabic. The literal meaning of Barzakh is  obstruction or barrier. Since this period is a barrier is between this world and the life Hereafter, that is why it called  Barzakh.

The grave is either the garden of Paradise or the pit of Hell-Fire. O People, make your graves as  gardens of Paradise by doing righteous deeds; and do  not make your graves the pits of Hell-Fire by doing  evil deeds.

In the name of Allah, the Beneficent, the Mercy- All  Praise be to Allah, Lord of the worlds, and  blessings be upon the best of His creation, Muhammad,  the Chief of Prophets, and upon his progeny and upon  his companions and those guided aright through the  firm faith and those who followed them earnestly up  to the Day of Resurrection. |

From the teachings of the Holy Prophet (peace  and blessings of Allah be upon him) it becomes clear  that after the demise of a person we apparently take  him to be lifeless, but he remains alive, although his  life is different is  different from our lives. The Holy Prophet  (peace and blessings of Allah be upon him) is reported  to have said that the act of breaking a bone of the dead  body causes him as  much pain as is felt by a living  person.  One day the Holy Prophet (peace and blessings of Allah be upon him) saw Z. Amr b.  Hazm    (Allah be pleased with him) leaning over a grave. he forbade him to vex the dead body.

When a man dies, he is consigned from this world  to to Barzakh. Regardless of the fact whether the dead  body is laid in the grave or cremated, he retains the  power of understanding and comprehension.

The Holy Prophet (peace and blessings of Allah be  upon  him) is reported to have said that when the corpse is  put in the bier and the people carry the dead body to   the graveyard, if he is a pious person, he requests them  to carry him as fast as they can and if he is a wrong doer, he curses the wretchedness in store for  him and  asks where he is being led to.

He is also reported to  have said that except human beings everything else hears the cries of the dead body. If a man  were to  hear the cries of the dead body, he would faint.

Since the people usually bury the dead body,  there is only the word "grave" which finds mention in  the traditions in regard to happiness or punishment of  Barzakh. This does not mean that those who are cremated or cast adrift in the river do not remain alive ; in Barzakh. The fact is that reward and punishment  pertain to soul.   It may also be remembered that the  Almighty Allah is so Potent that He can assemble the scattered particles in order to inflict punishment.

According to a tradition a sinful person while dying, advised his sons to cremate half of his dead body after  his death and scatter his ashes in the air and flow the other half in the sea. After that he expressed his apprehensions that God would restore him to life in spite of the precaution he had taken for his safety. He would give him awful punishment which would be more grievous than the punishment borne by any other man. When he died, his sons acted upon his advice. Then God commanded the sea to assemble all the particles that it contained. The sea did that. Simi larly, the air, in obedience to the command of God, assembled all the parts that it contained. The Almighty God gathered together all the particles and restored him to life and asked him why did he make such a will. He submitted that he had done so for fear of Him and He was best Knower. God forgave him. God forgives those who fear Him.

From the tradition it is also clear that the believers in Barzakh not only pay a visit to one another but also ask the new entrants about the condition of their acquaintances in the world.

Sa'id b. Jubair (mercy of Allah be upon him) is reported to have said: "When a man dies, the members of his family, who have passed away, in Barzakh welcome him in the same way as the living persons receive a man in the world on his return from a foreign country. Shabit Banani (mercy of Allah be upon him) is reported to have said: "When a man dies his relatives in Barzakh, who are already dead, surround him and feel much greater pleasure in meeting him than that felt by a living person in the world at the time of receiving a man on his return from a foreign country.  Qais b. Qabisah (Allah be pleased with him) . .is reported to have said: "The Holy Prophet (peace and blessings of Allah be upon him) disclosed on one occasion that a disbeliever could not speak to the dead. Somebody asked him whether the dead could converse to each other. He replied in the affirmative and added that they also pay a visit to one another.

The Description of Barzakh

The literal meaning of the word Barzakh is 'barrier between two things'. From Islamic point of view  Barzakh is the period which intervenes between this world and the life Hereafter commencing immediately after the death of a man and ending on the Day of Resurrection. As soon as a man dies, he enters Barzakh.

God by His Divine Power and Sound Judgment, created Adam (blessings of Allah be upon him) from dust and taught him the name of everything, glorified his position by enjoining upon the angels to fall down before him in prostration and He made his  abode in paradise, caused him to fall down on the earth with a view to fulfilling {he purpose for which He had created him. In this way, his first lodging was paradise, the Second was the world, the third was Barzakh and the fourth again paradise. The first dwelling place of his offspring is the belly of mother, the second is the world, the third is Barzakh and the fourth is either Paradise or Hell.  God allotted appropriate functions for each abode and called the world a field for practical work and a cultivation ground for the Hereafter. He bestowed a great favor upon man by sending Prophets  for guidance in order to enable humanity to discriminate between right and wrong. Those who followed the teachings of the prophets and were known as believers and those who went astray were called disbeliever. The interval between Death and Resurrection is called Barzakh. During this period a believer feels happy whereas a disbeliever suffers torments. The real reward or punishment will be given on the Day of Judgment after due reckoning. .,

Origin of Death

Hasan (blessings of Allah be upon him) is reported to have said that when God created Adam (blessings of Allah be upon him) and his progeny, the angels humbly pointed out to God that the offspring of Adam would not be accommodated on the earth. God proclaimed that He would then bring death into being. The angels said that it He created death they would not be able to lead a pleasant life. God proclaimed that He shall inspire them with hope (Ibne Abi Shaiba).

Mujahid (mercy of Allah be upon him) is reported to have said that when Adam (blessings of Allah be upon him) was caused to fall down on the earth, God enjoined upon him to construct for destruction and to beget children for death. (Abu Naeem)

O then who dwell in the highest palace, you will soon be buried in dust. An angel makes an announcement daily "Give birth to the children for death and fashion then, for destruction".

Under the Grave

When a pious man dies, he is made to sit by the angels. He attains a position that neither anxiety nor grief overtakes him. First of all, a question pertaining to Islam is put to him. After that he is asked about the Holy Prophet (peace and blessings of Allah be upon him). He says that the Holy Prophet (peace and blessings of Allah be upon him) had brought clear signs from God and that he believed those signs to be true in their entirety. After that he is shown a place in hell which presents scene of pandemonium. Then diverting his attention to the scene, he is told that God had saved him from that punishment. After that he is shown a place in paradise, richly bedecked' and elegantly adorned, where he observes pleasant sights. Then he is told that he would be given the very abode when he would be brought after the Last Day since during his life in the world, he believed in the Last Day and he died when he held the same belief, so on the Day of Resurrection, he would be resurrected from the grave in the very same state.

When a wicked man dies, he is seated in the grave but he is overwhelmed with anxiety and fear. The same questions that have been mentioned above, are put to him. He says that he knows nothing about anything. He used to repeat what he heard from the people. At first, the gate of paradise is opened. After displaying its adornment and elegance, and all riches contained therein, he is told that it was his original dwelling place. But it had been denied to him. Then a spectacle of hell is shown to him. He observes there a state of pandemonium. Then he is informed that he would be given that abode because during his life in the world he entertained doubts and  died in the same state, so, on the Day of Resurrection, he would be resurrected from the grave in the same state.

Abu Qatada (Allah be pleased with him) is reported to have said that one day a funeral procession happened to pass by the Holy Prophet (peace and blessings of Allah be upon him). When the latter saw it, he remembered that either that man would feel pleasure or would cause others to feel pleasure. He explained that it is after death that a believer feels pleasure when he is relieved of the worldly worries and troubles to find place in the neighborhood of the Almighty God. This was the case of a man who feels pleasure. On the death of a wrong doer, the other men, inhabiting towns and villages and the trees and animals feel pleasure since with his death the creation is relieved of the calamities which fall upon the earth because of his outburst of riots in the cities; the trees dry up and the animals hardly get fodder. It is for this reason that on his death all feel pleasure because evil shadow of his sins create troubles for everyone.

Ibn 'Umar (Allah be pleased with him) is reported to have said that once the Holy Prophet (peace and blessings of Allah be upon him) caught hold of his shoulder and advised him to live in the world like a stranger or like a traveler.  Ibn 'Umar (Allah be pleased with him) is reported to have said that at dawn one should not wait for night and at night one should not wait for dawn. When one enjoys good health, one should make provision for combating with disease (because during the period of his illness he would be getting reward for his good } good deeds done in the state of health, so one should make provision for death.

The Cry of the Grave

 Abu Hurairah (Allah be pleased with him) is reported to have said that once he, in the company of the Holy Prophet (peace and blessings of Allah be upon him!, joined a funeral party. When the Holy Prophet (peace and blessings of Allah be upon him) reached the graveyard, he went to a grave and told that there was not a single day that the grave did not make the clear announcement. "O, the Offspring of Adam ! You have forgotten me, I am a place of solitude, I am an abode of loneliness, I am a lodging of wilderness, I am a dwelling place of worms and I am much straitened provided the Almighty expands me in the case of a person whom He holds in esteem. After that the Holy Prophet (peace and blessings of Allah be upon him) said: The grave is either one out of the gardens of paradise or one of the pits of hell.

Horrors of the Grave

 Abu Sa'id Khudri (Allah be pleased with him) is reported to have said: One day when the Holy Prophet (peace and blessings of Allah be upon him) came to the mosque, some people were grinning with delight. He said: Had they remembered death (which brings pleasures to an end) they would have refrained from indulging in things that excite laughter. The grave of everyone makes this announcement daily, "I am a place of solitude, I am a lodging of wilderness, I am a dwelling place of worms". When a believer is buried, the grave says "I welcome your suspicious arrival. I am pleased to meet you. Of all the men who passed by me, I liked you most. you have come to me today. I will show you how I shall treat you." After that the grave expands to such an extent that the dead body finds open space as far as his eyes can see, and a window opening towards paradise, sending out breeze and sweet fragrance.

When a wicked or disbeliever dies, the grave says, "Your arrival is evil. I am displeased to meet you. Of all the men who passed by me, I disliked you most. you have come to me today. I will show you how I treat you." After saying so, the grave becomes narrow to such an extent that his bones and ribs of one side pierce into those of the other side. The Holy Prophet (peace and blessings of Allah be upon him) demonstrated it by putting and pressing the fingers of one hand into those of the other hand. Then seventy serpents begin to bite him, which are so venomous that if one of them were to sting the earth, it would not grow grass till the Last Day. All these serpents will continue to sting him till the Last Day. After that the Holy Prophet (peace and blessings of Allah be upon him} remarked, "Grave is either one of the gardens of paradise or is one of the pits of hell."

Ibn 'Umar (Allah be pleased with him) is reported to have said that a man asked the Holy Prophet (peace and blessings of Allah be upon him) to tell him as to who was the wisest and the most cautious of all men. The latter told: it was the man who always remembered death in the world and who always made preparations for death. Such are the people who are  honored not only in this world but also in the life Hereafter.

Episode of Z. 'Umar b. 'Abdul 'Aziz

One day  'Umar b. 'Abdul 'Aziz (Allah be pleased with him) joined a funeral party. When he reached the graveyard, he went to a remote place and sat there and began to think about something. Somebody,  addressing the Caliph, inquired the reason of his sitting alone at a place especially when he was the guardian of this dead body. He told him that he had come there at the call of the grave. The grave had spoken to him the following words:

"O 'Umar b. 'Abdul 'Aziz, why don't you ask me the manner in which I welcome those who come to meet me. 'Umar bin 'Abdul 'Aziz (Allah be pleased with him) asked the grave to tell that. The grave said: "I snatch their coffins and tear their bodies into pieces, suck their blood and eat their flesh. Shall I tell  you how I' disembody the joints of a dead body ?  I separate the shoulders from the arms, the arms from the wrists, the hips from the body, the hips from the thighs, the thighs from the bones, the knees from the shanks and the shanks from the feet." After saying that, 'Umar b. 'Abdul 'Aziz (Allah be pleased with him) began to weep and said: The stay in the world is short-lived but its allurements are many. Who is honored in the world is dishonored in the life Hereafter, Who is wealthy here, is a beggar there. He who is young is bound to decay and he who is alive is bound to die. one should keep himself away from it lest it should deceive him because it turns  away its face very soon. Foolish is he who is taken in by its baits. Where are those who were enamored of it and who populated big cities, dug canals, planted big gardens and departed after staying for a short time? They always thought of their sound health but the improvement in health provoked the lusts of the flesh in them and they indulged in committing sins. Their abundant wealth was an envy of all men in the world. Even though they had to face difficulties, yet they amassed large sums of money. The people were jealous of them but they went on accumulating wealth. They bore troubles ungrudgingly for the sake of amassing wealth. The lust has deformed their bodies. The worms have eaten up their joints and bones. They used to take rest on comfortable beds, exalted thrones and cosy cushions and had a train of attendants to wait on them. Their friends, relatives and neighbors were always ready to flatter them. Can anybody tell about the hardships borne by them ? The poor, the rich, all are lying on the same ground. Where is the wealth of the wealthy ? Has his wealth helped him? - Has the poverty of the beggar harmed him ? What has become of their fluent tongues What has become of their eyes which used to roll in their sockets in all directions? What has become of their soft skins, beautiful and good-looking faces and their tender bodies? What a ruin worms have wrought to their bodies their complexion turning dark, their flesh being eaten up, their mouths covered with dust, limbs disembodied and joints broken. Where are their servants, who attended them and were at their beck and call ? Where are their apartments where they used to take rest ? Where are their treasures of wealth, which they had amassed ? Neither did their attendants make provision for their food enabling them to eat it in the grave, nor did they provided him with a bed and a pillow. They threw him on the ground without any tree or a plant of flower to cast shade upon him. Now they are lying forlorn in darkness. They remain unaffected whether it is days or night. They can neither meet friends nor call any one of them. What a change their tender figures have undergone ! The bodies of all men and Women are decomposed. Their limbs are disembodied, their eyes get out of their sockets, their necks are separated, their mouths are filled with water and pus and the worms and insects crawl in all parts of their bodies They are in a deplorable condition and their wives have been bound to nuptial ties with another person and have been enjoying themselves. Their sons have taken Possession of their properties and the inheritors have distributed the property. But there are also fortunate beings who are enjoying themselves in the grave, their countenances are fresh. These are the same people who remembered this home (grave) while lying in a home of deception (world) and preferred to meet the demands of the Hereafter to the demands of the mortal t world, and made the provision and preparations for a  journey towards the grave. When a man is destined to die sooner or later, he should not entangle himself into the allurements of the world. Does he think that the world will stand by him ? Does he think that he will live for ever in this transient world ?

When the angel of death approaches him nobody will save him from his clutches. He is bound to leave behind him in the world his huge building, the ripe fruit of his gardens, his cozy cushions and his summer and winter suits. Sweat will stream down his body. He will feel thirsty and the agonies of death will make him toss in the bed.

The man, who today on the death of his brother, his son, his father, shuts their eyes, who on one occasion washes the dead body and shrouds it in the coffin, while on other occasion participates in the funeral gathering and lays the dead body in the grave, must bear in mind that he will pass through the same trial tomorrow. Then  'Umar bin 'Abdul 'Aziz (Allah be pleased with him) quoted two couplets , the translation of which is given below:

"The man always runs after a thing which is bound to perish, and is engrossed in high hopes and great expectations. He does not know that -- day-dreams can never be realized. He spends his - day in forgetfulness and passes his day in un t mindfulness and passes his night in slumber,  while death is hovering over his head. He will  repent of what he is doing today. He is leading his life like that of animals."

It is said that hardly a week had elapsed after this incident when 'Umar bin 'Abdul 'Aziz (Allah be pleased with him) passed away.

 3:185. Every soul will taste of death. And you will be paid on the Day of Resurrection only that which you have fairly earned. Who so is removed from the Fire and is made to enter Paradise, he indeed is triumphant. The life of this world is but comfort of illusion.

16:32. Those whom the angels cause to die (when they are) good They say: Peace be to you! Enter the Garden because of what you used to do.

21:35. Every soul must taste of death, and We try you with evil and with good, for ordeal. And to Us you will be returned.

32:11. Say: The angel of death, who has charge concerning you, will gather you, and afterward to your Lord you will be returned.

39:42. Allah receiveth (men's) souls at the time of their death, and that (soul) which dieth not (yet) in its sleep. He keepeth that (soul) for which He has ordained death and dismisseth the rest till an appointed term. Lo herein verily are portents for people who take thought.

56:83. Why, then, when (the soul) comes up to the throat (of the dying) 56:84. And you are at that moment looking 56:85. And We are nearer to him than you are, but you see not 56:86. Why then, if you are not in bondage (to Us), 56:87. Do you not force it back, if you are truthful?

63:11. But Allah reprieveth no soul when its term comes, and Allah is Aware of what you do.

67:2. Who Has created life and death that He may try you, which of you is best in conduct; and He is the Mighty, Forgiving,

15:26. Verily We created man of potter's clay of black mud altered,

7:172. And (remember) when your Lord brought forth from the Children of Adam, from their reins, their seed, and made them testify of themselves, (saying): Am I not your Lord? They said: Yea, verily. We testify. (That was) lest you should say at the Day of Resurrection: Surely! of this we were unaware;  

Conversations in Paradise

by Adan Arero on Tuesday, 27 September 2011 at 22:11

They will say: "Praise be to Allah, Who has removed all sadness from us. Truly our Lord is Ever-Forgiving, Ever-Thankful: He Who has lodged us, out of His favor, in the Abode of Permanence, where no weariness or fatigue affects us." (Surah Fatir, 34-35)

The Qur'an contains detailed accounts of conversations among believers, to whom Allah has given an exalted position in Paradise. These conversations are important, because they provide a good example for believers in this life. The verses: "They will hear no idle talk in it, nor any call to sin. All that is said is: 'Peace! Peace!''' (Surat al-Waqi'a, 25-26) show the importance of avoiding empty talk. Elsewhere, the same point is expressed as:

They will hear no idle talk nor any lying there, as a recompensation from your Lord, a commensurate gift. (Surat an-Naba', 35-36)

Now, let us look at every word of wisdom in the conversations taking place in Paradise.

After giving their account, believers are sent to Paradise in groups. The gates of Paradise are opened for them, and they are greeted by the gatekeeper, who says to them:

"Peace be upon you! You have done well, so enter it timelessly, forever." (Surat az-Zumar, 73)

In another verse, it is said that angels who will come in to welcome them from every gate will say to them:

"Peace be upon you because of your steadfastness! How wonderful is the Ultimate Abode!" (Surat ar-Ra'd, 24)

Believers answer:

"Praise be to Allah, Who has fulfilled His promise to us and made us the inheritors of this land, letting us settle in the Garden wherever we want. How excellent is the wage of those who work!" (Surat az-Zumar, 74)

"Beforehand we used to live in fear among our families. But Allah was gracious to us and safeguarded us from the punishment of the searing wind. Beforehand we certainly used to call upon Him because He is the All-Good, the Most Merciful." (Surat at-Tur, 26-28)

"Praise be to Allah, Who has guided us to this! We would not have been guided had Allah not guided us. The Messengers of our Lord came with the Truth." (Surat al-A'raf, 43)

This verse continues:

It will be proclaimed to them: "This is your Garden, which you have inherited for what you did." (Surat al-A'raf, 43)

In another verse, the believers' thanksgiving in Paradise is described as:

Their call there is: "Glory be to You, O Allah!" Their greeting there is: "Peace!" The end of their call is: "Praise be to Allah, the Lord of all the worlds!" (Surah Yunus, 10)

Another verse says:

They will say: "Praise be to Allah, Who has removed all sadness from us. Truly our Lord is Ever-Forgiving, Ever-Thankful: He Who has lodged us, out of His favor, in the Abode of Permanence, where no weariness or fatigue affects us." (Surah Fatir, 34-35)

The conversation between believers in Paradise is related as follows:

They will turn to one another, asking each other [about their past lives]. One of them will say: "I used to have a friend who would say to me: 'Are you one of those who say that it is true, that after we have died and are turned to dust and bones, we will face a Reckoning?'"

[And] he will add: "Would you like to look [and see him]?"

So he will look down and see him in the midst of the Blazing Fire and say: "By Allah, you almost ruined me! If it were not for the blessing of my Lord, I would surely be [now] among those who are given over [to suffering]. But then [Omy friends in Paradise,] is it [really] so that we are not to die [again,] beyond our previous death and we shall never [again] be made to suffer? Truly this is the Great Victory!" (Surat as-Saffat, 50-60)

As we see from these verses, believers are aware that they have arrived at this final happy end only by Allah's merciful will. Their consciences are keen, and they remember the past. Perhaps their whole lives are shown to them in detail, where they see the members of their intimate circle trying to make them deviate from the right path. And they understand that if Allah had not protected them with His endless grace, they could have followed the wrong path. Believers who come to this awareness give thanks to Allah in Paradise, just as they did in the world.

The verses below tell about the words spoken between the people of Paradise and those in Hell, and give expression to the latter group's sorrow:

In Gardens they will ask the evildoers: "What caused you to enter Saqar [Hell]?"

They will say: "We were not among the prayerful, and we did not feed the poor. We plunged with those who plunged, and denied the Day of Judgment until the Certainty came to us." The intercession of those who intercede will not help them. (Surat al-Muddaththir, 40-48)

So, the people in Hell confess the evil that they did during their earthly lives, and understand that there is no escape from their new abode. Another such conversation is related in these verses:

The Companions of Paradise will call out to the Companions of Hell: "We have found that what our Lord promised us is true. Have you found that what your Lord promised you is true?" They will say: "Yes, we have!" Between them a herald will proclaim: "May the curse of Allah be upon the wrongdoers, those who bar access to the Way of Allah, desiring to make it crooked, and reject the hereafter." (Surat al-A'raf, 44-45)

The Companions of Hell will call out to the Companions of Paradise: "Throw down some water to us, or some of what Allah has given you as provision." They will say: "Allah has forbidden them to the disbelievers." (Surat al-A'raf, 50)

So, the suffering of those in Hell increases several fold. In addition to the many pains they endure, they can see the blessings of Paradise and speak with the people there. However, they cannot attain the blessings that those people enjoy, and it is too late to be sorry. This spiritual suffering is described in another verse:

On the Day when those who were unbelievers are exposed to the Fire, [it will be said to them]: "You dissipated the good things you had in your worldly life, and enjoyed yourself in it. So today you are being repaid with the punishment of humiliation for being arrogant in the earth without any right, and for being deviators." (Surat al-Ahqaf, 20)

So, disbelievers are imprisoned forever in Hell as a "reward" for the evil that they committed during their earthly lives. But believers have found their perfect happiness and salvation. 

Saturday, April 25, 2015

To reflect and... act.

by Muhammad Nyamwanda on Wednesday, 25 January 2012 at 18:37 �

The difference between the poor and rich nations is not the age of the Nation.This can be demonstrated by countries like India and Egypt, which are more than 2000 years old and are still poor countries.On the other hand, Canada,Australia and New Zealand, which 150 years back were insignificant, today are developed and rich countries.The difference between the poor and rich nation does not also depend on the available natural resources. Japan has limited territory, 80% mountainous, unsuitable for agriculture or farming, but is the second in worlds economy. The country is like an immense floating factory, importing raw material from the whole world and exporting manufactured products .Second example is Switzerland, it does not grow cocoa but produces the best chocolates in the world. In her small territory she rears animals and cultivates the land only for four months in a year, nevertheless manufactures the best milk products. A small country which is an image of security which has made it the strongest world bank.

Executives from rich countrieswho interact with their counterparts from poor countries show no significant intellectual differences.The racial or colour factors also do not evince importance: migrants heavy in laziness in theircountry of origin are forcefully productive in rich European countries.

What then is the difference?

The difference is the attitude of the people, moulded for many years by education and culture. When we analyse the conduct of the people from the rich and developed countries, it is observed that a majority abide by the following principles of life

:1. Ethics, as basic principles.

2. Integrity.

3. Responsibility.

4. The respect for Laws and Regulations.

5. The respect from majority of citizens by right.

6. The love for work.

7. The effort to save and invest.

8. The will to be productive.

9. Punctuality.

In the poor countries a small minority follow these basic principles in their daily life. We are not poor because we lack natural resources or because nature was cruel towards us. We are poor because we lack attitude. We lack the will to follow and teach these principles of working of rich and developed societies. We are in this state because we want to take advantage over everything and everyone. We are in this state because we see something done wrong and say -�let it be� we should have aspirited memory and attitude�only then will we be able to change our present state.If you love your COUNTRY Try and circulate this message so that as many people can reflect on this and CHANGE 

oh muslims understand the basics of Aqeedah-ALLAH IS NOT PRESENT EVERYWHERE,ALLAH IS ABOVE HIS THRONE.

by Manna Mohammed Salafi B on Tuesday, 10 January 2012 at 08:56 �



Allaah is the proper name applied to the true God who exists necessarily by Himself comprising all the excellent Divine names and attributes of perfection. Allaah is One and Unique. He has no son, no partner, nor equal. He is the sole Creator and Sustainer of the universe. Every creature bears witness to His Oneness, Divinity, and Ruboobiyyah [Ruboobiyyah, inf. of Rubb], and to the uniqueness of His attributes and names.


His essence does not resemble the essences. He does not inhere in anything, nor does anything inhere in Him. "There is none like unto Him." He is the One, the Sole, the Indivisible. He is the Rubb [Some translate the term 'Rubb' into 'Lord', the meaning of 'Rubb' is far more comprehensive than to be restricted to a single word such as 'Lord'. Rubb, means, among other things, the Creator, the Sustainer, the Provider, and the One in whose hands is the disposal of all affairs], who accomplishes all affairs, Allaah is the Omnipotent and the Omniscient.


His knowledge comprehends in perfect manner all things, hidden or manifest. He is greater than can be encompassed by the knowledge of His creatures. He knows everything, and He is aware of all that takes place in the earth and the heavens. Allaah, the Supreme, is the Rubb of everything and has a free hand in disposal of all affairs. His mercy encompasses everything. He is far removed from injustice or tyranny. He is wise in all His actions, just in all His decrees. His justice ensures order in the universe in which nothing is out of order.


There is no one to share His dominion, nor does He take an aide or supporter from His creatures. He is nearer to man than man's own jugular vein [TNQ 50:16].


Whenever a believer is in need or distress calls on Him, He responds. Allaah has revealed His final Scripture, the Qur'aan, to that last of His Messengers, Muhammed sallallaahu 'alayhi wa sallam who was responsible for conveying the Message of Islam to mankind. He is the Exalted Allaah. Glory is due to Him.




Allaah, the Exalted, has described Himself in His Book, and by the tongue of His Messenger sallallaahu 'alayhi wa sallam as Sublime, Supreme, and Lofty. The Qur'aan is full of proofs relevant to the Loftiness of Allaah.


Ahlus-Sunnah wal-Jama'ah believe in and confirm all of the attributes of Allaah without distorting their meaning, and that Allaah is above His seven heavens, above His 'Arsh, and separated from His creatures, and His creatures are separated from Him.


This discourse will provide the Scriptural proofs of the Loftiness of Allaah is an indivisible part of the inherent faculty of knowing Allaah with which Allaah has created mankind. Although the aqeedah of Loftiness of Allaah is part of man's innate knowledge and cannot be subjected to hypothetical of philosophical argumentation, there are some deviated sects who follow their whims and deny this intuitive and self-evident fact. For this reason, they have twisted Scriptural proofs and distorted them, and manipulated the texts to conform with their deviant argument.


All of the divine attributes are intrinsically related to the attribute of divine Loftiness. Therefore, accepting or rejecting them must be based on accepting or rejecting the Loftiness of Allaah. Whoever believes that Allaah is above His 'Arsh [The Throne of Allaah] and separated from His creatures, also believes in the rest of the attributes of Allaah, and believes as well that the heaves and the earth submit to His will, and that He is the Great Rubb of the worlds. Allaah does whatever He wills and rules according to His Own wishes. Glory be to Him.


Denial of the divine Loftiness is one of the basic doctrinal heresy promoted by the Jahmites [Jahmites are the followers of Jahm bin Safan (d. 128-745), a radical heretic. Among other things, they deny that Allaah, the Exalted, is above His Arsh, and they allege that He is everywhere] and their off-shoots of today in order to confuse the Muslims' minds. Denying this divine attribute also leads by necessity to the denial of the attribute of the istiwaa of Allaah above His Arsh. There is no doubt that the denial of the attributes of Allaah clashes with the clear Qur'aanic verses in which the unique essential attributes and beautiful names of Allaah confirmed. These attributes must be affirmed as identical with Allaah.


The essential divine attributes of Allaah constitute an integral part of His essence and are not superadded to it. They are accepted literally by Ahlus-Sunnah wal-Jama'h without questioning the 'how' of these attributes. To deny them is clear unbelief and heresy. It is for this reason this discourse has been prepared to deal with the creed of Loftiness of Allaah, or the question, 'Where is Allaah?' with the Scriptural evidences from the Qur'aan and the authentic prophetic traditions, as well as the traditions of those early Muslims, the pious predecessors.




Allaah, the Exalted, commands the believers to refer their disputes and differences to His Book and the Sunnah of His Messenger sallallaahu 'alayhi wa sallam saying: "And when you differ in anything among yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and the Last Day." [6]


Therefore, the words of Allaah, the Exalted, as well as the words of His Messenger sallallaahu 'alayhi wa sallam must be held as the ultimate and decisive judgment. No judgment or decision should take precedence over theirs whether in issues related to the divine attributes, or any other religious issue.


By their emphasis on reason in establishing religious truth, the rationalists, the modernists, and the Jahmites assert the preeminence of reason over the divine revelations. Whereas the Loftiness of Allaah which is clearly enunciated in the Qur'aan and the Sunnah, is beyond the reach of reason.


The true believers, contrary to the rationalists, believe that the 'Arsh of Allaah is above the seven heavens. They also believe that having created the seven heavens and the earth and what is in them, Allaah, the Exalted, has His great 'Arsh. Allaah says: "Declare your Rubb, the Supreme, to be far removed from every imperfection or impurity." [7]


The "Supreme", linguistically, is in the superlative signifying that Allaah is higher than everything and is above all things in essence, power, and invincibility. Commenting on this verse, Ibn al-Qayyim, may Allaah grant him His mercy, said: All Muslims in the past and in the present, when supplicating Allaah or imploring His help, they always raise their hands with palms towards the heaven. They do not lower their hands with palms towards the earth, nor do they turn them right or left, nor towards any other direction. They raise their hands up, knowing that Allaah is above them. The Muslims also say in prayer while prostrating, "I declare my Rubb, the Supreme, to be far removed from every imperfection or impurity."[8]


If Allaah is everywhere, as the deviated sects allege, why then the above verse does not read, 'Declare your Rubb, (around you), (below you), or (everywhere)?' Allaah says: "They fear their Rubb above them." [9]


This verse refers to the angels who are above us, and above them is our Rubb, the Blessed, the Exalted. Lest anyone be confused, Allaah confirms in this verse that He is above the angels who are the residents of the heavens: "The Compassionate has rose over the 'Arsh." [10]


And: "And verily, your Rubb is Allaah who created the heaven and earth in six days, and then rose over the 'Arsh." [11]


Allaah also says: "Are you sure that He Who is Above the heaven will not cleave the earth beneath you? Or are you sure that He Who is above the heaven will not send against you a stone-charged hurricane." [12]


The renowned exegetes and commentators are agreed that the One Who is above the heaven is none but Allaah Who has rose over His Arsh and is above it in the manner which suits His Majesty.


Those who believe that Allaah is everywhere base their argument on verses such as:"And He is Ilaah in the Heavens and He is Ilaah on the Earth!"


The term, 'Ilaah' is classical Arabic means, 'the worshipped'; thus the meaning of the above verse is, "It is He Who is worshipped in the heaven and worshipped on the earth". It would have been redundant were the verse to speak about the existence of Allaah in the heaven and on the earth, for the term Illah' is an adjective of Allaah, while the pronouns, 'He' in the verse is used in lieu of the name 'Allaah', therefor, when the name 'Allaah' replaces the pronoun 'He', we get the proper meaning of the verse: 'And it is Allaah Who is worshipped in the heaven and on the earth'. But according to the deviated sect who consider the term, 'Ilaah' as 'Allaah', we get the redundant meaning, 'And Allaah is Allaah in the heaven and Allaah is on the earth,' a sentence which is grammatically, linguistically and logically incorrect. Qatadah, a renowned exegete, interpreted this verse as: 'He is worshipped in the heaven and on the earth'.


Imaam al-Aajurri said: 'al-Ilaah, is the worshipped. He is worshipped in the heaven as He is worshipped on the earth.'


The Omnipresence of the Divine Knowledge


And He is Allaah above the heaven and on the earth He knows your private and public affairs. And He knows what you achieve. [13]


Those who deny that Allaah is above His 'Arsh, dubiously argue that this verse supports their argument. Their argument is refuted by realizing that this verse refers to the knowledge of Allaah, according to the renowned exegetes, not His essence. They further assert that this verse signifies that the knowledge of Allaah encompasses all things in the heavens and on the earth. The reference to the divine knowledge is made clearly by repeating the clause, 'He knows' twice in this verse, that is to say: "Allaah, the Exalted, knows the hidden and the open, and He knows what you achieve".


Had the verse ended with the word, 'earth', one might take their dubious argument into consideration, but Allaah, the Exalted, makes it abundantly clear that it is His knowledge, not His essence that encompasses all things. Another dubious argument is presented by those who deny the fact that Allaah, the Exalted, is above His 'Arsh, by alleging that the following verse supports their argument.


"Do you not see that Allaah knows all that is in the heavens and all that is on the earth? There is no secret counsel of three, but He is their fourth, nor of five, but He is their sixth, nor of fewer than that, nor of more, but He is with them wherever they may be. Then on the Day of Resurrection He will inform them of what they did. Surely, Allaah knows all things full well." [14]


The above verse, they contend, signifies that Allaah is essentially everywhere. This argument is refuted by the prominent exegete, Ibn Katheer who says: "This means that Allaah is well acquainted with their utterances, and private talks and thoughts."


Al-Qurtubi commented on this verse saying: "He knows and hears their private counsel. This is evidenced by the fact that the opening and concluding clauses of this verse confirm the knowledge of Allaah."


Al-Qasimi says: "The scholars among the Prophet's companions, who transmitted the meaning of the Qur'aan to their successors, held this verse to mean that Allaah is above His 'Arsh, but His knowledge is everywhere."


The linguistic analysis of this verse proves the following points:


1. The opening words of the above verse speak of Allaah's knowledge, not His location.


2. Private counsel, or secret talk, is the theme of this verse. Allaah says, 'There is no secret counsel of three, but He is their fourth.' He does not say, 'There are not three, but He is their fourth'. Thus the meaning becomes quite clear that it is the knowledge of Allaah what encompasses all His creatures.


3. Allaah confirms that He will inform them of their secret talk on the Day of Resurrection.


4.The verse ends, therefore, confirming Allaah's knowledge.


5. Allaah begins the surah of al-Mujadilah (Chapter 58), of which the verse in question is part, with the following verse: "Allaah has indeed heard the speech of the woman who pleads with you concerning her husband and complains to Allaah. And Allaah has heard your dialogue. Verily, Allaah is All-Hearing and All-Seeing." [15] Allaah, the Exalted, states that He has heard the woman who was complaining to the Prophet sallallaahu 'alayhi wa sallam, and has certainly heard her arguing with her husband, but He did not state in the verse that He was their third.


6. In the subsequent verse, Allaah emphasizes that He is well acquainted with the deeds of His slaves. If one were to believe that Allaah is essentially everywhere, it would follow then that He also dwells in filthy places. Only an insane person would dare to impute to Allaah such an attribute. Far removed is Allaah of what they ascribe to Him. It would also follow that Allaah is mingling with His creatures in the heavens and on the earth. Such belief has paved the way for panatheism [16], and promoted the myth of god incarnate. Allaah is far removed from what they ascribe to Him. It should be clear in the minds of the true believers that there is nothing to surround Allaah, the Exalted, nor is there a place to contain Him. Things and places are creatures, and Allaah is above all His creatures. All creatures need Him, while He is separated from His creatures, and stands in need of none of them. The Heaven is the Qiblah of the Du'a Muslims supplicate Allaah with their palms upheld because they believe Allaah is above the heaven. When confronted with this fact, those who deny the Loftiness of Allaah allege that Muslims supplicate in this manner only because heaven is the qiblah of du'aa or supplication.


7. The above allegation, to begin with, has no proof in the Qur'aan or the Sunnah, and it cannot be related to any of the Companions of the Prophet sallallaahu 'alayhi wa sallam nor to any of the Tabi'een, who succeeded them. There is no mention of this statement in the Book of Allaah or the Sunnah of the Messenger sallallaahu 'alayhi wa sallam. The issue of the qiblah is central to the religion of Islam, so every Muslim must be aware of it and especially the scholars of the Muslim ummah should have known it.


8. It is an established fact, that the Ka'bah is the qiblah of formal prayer as well as the du'aa or supplication. To declare the heaven or anywhere else to be the qiblah of du'aa is a gross bid'ah (innovation) and a clear breach of the Qur'aan, the Sunnah, and the consensus of the ummah, because the Muslims have one single qiblah, the Ka'bah.


9.The qiblah is the direction to which Muslims turn or face in prayer, and to face something is to look toward it. If the heavens were the qiblah, the Messenger sallallaahu 'alayhi wa sallam would have commanded his companions, with whom Allaah is pleased, to face the heavens in their prayer. On the contrary, the Muslims are forbidden to uphold their eyes while praying, but are to concentrate on the spot upon which their faces rest during prostration. The Messenger of Allaah sallallaahu 'alayhi wa sallam warned: "Let those who uphold their eyes while praying stop doing so, lest they become blind." [17] The Qur'aanic verses allow no room for such opinions. Allaah, the Exalted, specifically commanded His Messenger sallallaahu 'alayhi wa sallam and his ummah to face the direction of the Ka'bah in their prayers, saying: "And from wherever you come forth, turn your face toward the Sacred Mosque." [18] Then Allaah addresses the Muslims: "And wherever you may be, turn your faces toward it." [19] The Loftiness of Allaah is also proven by the following verse: "To Him ascend the good words, and He exalts the righteous deeds." [20]


This verse contains the clear words of Allaah, in which the verb "ascend" is used to indicate that Allaah is above and separated from His creatures. The ascendance of deeds is also proven by the words of the Prophet sallallaahu 'alayhi wa sallam describing the excellence of the period of time that falls after zawal of zenith. He said, "This is a time when the gates of the heavens are opened, and I hope that a good deed of mine would ascend to Allaah." The verb "ascend" in the text signifies that the good deeds are raised up to reach Allaah, the Exalted. And Allaah says:"The angels and ar-Rooh [21] ascend to Allaah in a day which is fifth thousand years long." [22] The Loftiness of the Creator is made clear by the great distance that separates the angels who inhabit the heavens from their Rubb above them. And Allaah says:"He manages all affairs from the heaven unto the earth." [23]


It should be borne in mind that this verse is preceded by the words of Allaah: "He rose over the Throne." And Allaah also says:"O, Issa (Jesus)! I shall cause you to die, and raise you up to Me." [24] Since Allaah addressed Issa saying: "I will raise you up to Me", what would those who believe that Allaah is everywhere answer when they are asked: "Where is Issa now?" They would say either Issa is everywhere, or he is in heaven. If they claim that Issa is everywhere, they would apostatize as a result of their equating Issa with Allaah in accordance with their claim that Allaah is everywhere. A claim which resembles the Christians' myth of god incarnate. But if they say, "Issa is in the heaven," they would admit that Allaah did raise Issa up to the heaven, and that Allaah is above the heavens. Allaah says:"Surely, your Rubb is the One who created the heavens and the earth in six days; then He istawa[25] on the Throne." [26]


This is one of the seven Qur'aanic verses in which Allaah, the Exalted, refers to His istiwa' on His 'Arsh. Ahlus-Sunnah are certain that the great 'Arsh of Allaah is above the seven heavens. They also believe that Allaah, having created the earth and apportioned its provisions, ascended above His great 'Arsh. Only those who believe otherwise hold these verses to be allegorical. Allaah, they say, "is everywhere", denying that He is above the 'Arsh. Exalted is Allaah, and far is He removed from their ascription. Quoting all or even most of the verses signifying Allaah's attribute of Loftiness would only enlarge the volume of this issue. There are about 215 verses in the Qur'aan containing the verb sent down with reference to either the Qur'aan, the previous Scriptures, or the angels.




Authentic Prophetic traditions, as well as traditions of the Prophet's companions, with whom Allaah is pleased, and works of the Four Imaama and of the rest of the pious predecessors contain many textual as well as inferential proofs of Allaah's Loftiness. Allaah, the Exalted, praises His Messenger sallallaahu 'alayhi wa sallam and confirms his veracity and truthfulness by saying: "Nor does he speak of his own desire. It is only revelation revealed (to him.)" [27] And Allaah says:


"And whatsoever the Messenger commands you, adhere to it, and whatsoever he forbids you, abstain from it."


1. And the Messenger of Allaah sallallaahu 'alayhi wa sallam said: "I have been given the Qur'aan and similar to it therewith." [28]


2. The purified Sunnah is what the Prophet sallallaahu 'alayhi wa sallam meant by saying: "and similar to it therewith". The Sunnah is the second source of the Shari'ah of Islamic laws. Many traditions deal with the attribute of Allaah's Loftiness. The following are selected authentic traditions to whose authenticity all scholars of the hadith at all times have testified.


3. The Prophet sallallaahu 'alayhi wa sallam reported his eventful journey from Makkah to Jerusalem (al-Mi'raj) [29] and from there up to the heavens as follows: Jibreel took me up to the lowest heaven and requested its guards to open its gate. He was asked, 'Who is this?' He answered, 'Jibreel.' 'Who is with you?' They inquired. 'Muhammed sallallaahu 'alayhi wa sallam' He answered. They inquired. 'Has he been invited?' 'Yes'. Jibreel replied. Then someone greeted saying, 'He is most welcome'. The Prophet sallallaahu 'alayhi wa sallam continued, when the gate was opened, I entered and met Adam there. Jibreel said to me, 'This is your father, greet him'. Adam greeted me back, saying: 'Welcome, pious son and pious Prophet'. Then Jibreel ascended to the second heaven and requested its guards to open its gate. The questioning that took place in the lowest heaven was repeated before the gate was opened. The Prophet sallallaahu 'alayhi wa sallam described what he saw in every heaven, until finally he was taken up to the seventh heaven where obligatory prayers were prescribed to him. This authentic mutawatir [30] hadith speaks clearly in plain words and straightforward manner which is not liable to misconstruction or farfetched interpretations. The Prophet sallallaahu 'alayhi wa sallam was taken up to his Rubb from one heaven above the other. The Ahlus-Sunnah wal-Jama'ah believe that the Mi'raj was neither an illusion nor a vision, rather real and essential. Had Allaah been everywhere, why would the Prophet sallallaahu 'alayhi wa sallam be taken all the way up to the seventh heaven? Allaah would have prescribed to him the Salaah on earth rather than in the seventh heaven.


4. Adullah bin Amr reported that the Prophet sallallaahu 'alayhi wa sallam said: "Be merciful to those on earth, so that the One above the heavens will be merciful to you." [31] Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "The angels of death usually attend the dying person. If he is pious, they would address his soul saying, 'O good soul! Come out of the good body, and rejoice in the annunciation of mercy and provision from the Rubb Who is well pleased with you'. The angels would keep coaxing it with these words until the soul emerges from the body. Then it would be taken up to the heaven where permission to open the gates of the heaven would be sought. The guards would inquire, 'Who is this?' 'So and so', the angels would answer. The guards would say: 'O good soul! You are welcome'. The soul would be flattered by such words and finally be taken up to heaven above which is Allaah." [32] It is quite evident that Allaah, the Exalted, is above the seven heavens. Otherwise, why would the souls and the believers deeds be taken up to the heavens to reach Allaah?


5. Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "The angel of death used to appear to people whose souls he would collect. When he came to the Prophet of Allaah, Musa alayhis-salaam to collect his soul, Musa punched out his eye. The angel of death ascended to his Rubb, the Glorious, and said to Him, My Rubb! You have sent me down to Musa who punched out my eye. Had he not been honored by You, I would have given him hard time..." The angel of death descended to Musa from the heaven to collect his soul. He did not come to him from east, west, north, or south, nor did he emerge from the earth, and then he ascended to His Rubb Who is above the heavens.


6. Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "There are hundred levels in Jannah which Allaah has prepared for the Mujahideen who fight in His cause. Between on level and another is a distance which is equal to that between the earth and the heaven. When you ask Allaah, azza wajull, ask Him for Firdaws, because it is situated in the midst and Highest point of Jannah from where the rivers of Jannah spring, and above it is the 'Arsh of the Most Merciful." [33]


7. Mu'awiyah as-Sahmi reported: "I had some sheep which I kept between Uhud and Juwaniyyah with a slave-girl to look after them. One day, I went out to check on my sheep and discovered that a wolf had devoured one of them. Since I am just a human, (I became angry) and struck the girl. Later on, I came to the Prophet sallallaahu 'alayhi wa sallam and reported to him the incident. He terrified me with the gravity of my action. I said, 'Messenger of Allaah'! Shall I free her (as an expiation of my sin.) He said 'Call her over'. When I did, he asked her, 'Where is Allaah?' She said, 'Above the heavens'. Then he asked her, 'Who am I?' She said, 'The Messenger of Allaah sallallaahu 'alayhi wa sallam'. Thereupon, the Messenger of Allaah sallallaahu 'alayhi wa sallam ordered me, 'Free her. She is a believer'." [34] The above hadith, according to Shaikh Kahlil al-Harras, is a luminous proof of the Loftiness of Allaah, the Exalted. Here is a man who wronged his female slave by striking her, and wanted to expiate his sin by giving her freedom in return. The Prophet sallallaahu 'alayhi wa sallam chose one particular question, 'Where is Allaah?' Then the slave girl gave him the correct answer, 'Above the heaven'. The Prophet sallallaahu 'alayhi wa sallam declared her to be a believer. Does not the above the hadith stand as a solid proof that Allaah is above the heaven? Doubtlessly, that slave girl, the shepherdess, knew her Rubb more than those ignorantly claim that Allaah is everywhere!


8. Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "Our Rubb, the Blessed, the Exalted, descends to the lowest heaven every night, during the last third of the night, and says: 'Anyone calls Me, I will respond to him? Is there anyone asking for anything? I will give it to him? Is there anyone seeking My forgiveness, I will forgive him?' " [35] The words of the Prophet sallallaahu 'alayhi wa sallam: 'Our Rubb, the Blessed, the Exalted, descends to the lowest heaven', clearly indicate the essential Highness or Loftiness of Allaah, the Exalted. Were Allaah to exist everywhere, there would be no need for the Prophet sallallaahu 'alayhi wa sallam who knew Allaah best, to say, 'Allaah descends', nor would there be a reason to distinguish one portion of the night from another. There is only one answer to this: Allaah, the Blessed, the Exalted, is above the seven heavens, and above the great 'Arsh.


9. Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "Allaah will descend to His slaves on the Day of Resurrection." [36] It is the Day when Allaah will come down to pass His judgment.


10. In another tradition, the Prophet sallallaahu 'alayhi wa sallam said: "Allaah will gather the first and the last of His slaves for an appointed certain Day, when they will remain for forty years with their eyes uplifted towards heaven waiting for the decisive judgment. Allaah will then descend in coverings of clouds from His 'Arsh to the Kursi."




1. Zainab, the wife of the Prophet sallallaahu 'alayhi wa sallam, used to claim excellence over the rest of his wives by telling them, 'It is only your parents who gave you in marriage to the Prophet sallallaahu 'alayhi wa sallam, while it is Allaah Who gave me in marriage to him from above the seven heavens.' [37]


2. In another narration, she said to the Prophet sallallaahu 'alayhi wa sallam, 'It is the Rahmaan, the Merciful, Who married me to you from above His 'Arsh.'


3. Ibn Abbas, may Allaah be pleased with him, said to Aa'ishah, the wife of the Messenger of Allaah sallallaahu 'alayhi wa sallam when she was on her death bed: "Of all his wives you were the most beloved to the Messenger of Allaah sallallaahu 'alayhi wa sallam, and he used to live only the pure. Allaah, the Exalted sent down your exoneration from above the seven heavens which was brought down by Jibreel. There is not a single masjid of the masajid of Allaah but the verses of your exoneration [38] are recited in it day and night." Aa'ishah, the wife of the Prophet sallallaahu 'alayhi wa sallam in this world and in the world to come, Mother of the Believers, whom the pervasive-minded sect tried to dishonor, but Allaah, the Exalted, exonerated her honor and condemned those who spread the lies against her.


4. In his speech subsequent to the death of the Prophet sallallaahu 'alayhi wa sallam, Abu Bakr as-Saddiq said: "He who was worshipping Muhammed sallallaahu 'alayhi wa sallam, (let him know that) Muhammed is dead, and he who was worshipping Allaah, (let him know that) Allaah is above the heaven Ever-Living, never dies'." [39]


5. Ibn Umar passed by a shepherd and asked him, 'Do you have a sheep fit for slaughter? 'Its owner is around', the shepherd answered. 'Tell him that the wolf devoured it'. Ibn Umar said to him. Thereupon, the shepherd uplifted his head towards the heaven and said, 'Then where is Allaah?' Ibn Umar responded, 'By Allaah. It is I who should have said, 'Where is Allaah.' He later on bought off the sheep and the shepherd and freed the latter and gave him the sheep. [40]


6. Abdurrahman al-Mahdi [41] said: "There is no one more evil among the people of whims than the followers of Jahm. All their deviant beliefs revolve around one theme; 'There is no one above the heaven.' I believe, by Allaah, that they should not be married from, nor to inherit Muslims nor to be inherited by Muslims." This opinion of Ibn Mahdi is shared by many among the pious predecessors.


7. Wahab b. Jareer said: "Beware of the opinions of Jahm's followers, for they try to convince people that there is nothing above the heavens. Their statements are only from Iblees's revelation, and it is only infidelity".




Imaam Abu Hanifah [43]


Abu Muti' Al-Balkhi reported:"I asked Imaam Abu Hanifah about a person who says, 'I do not know whether my Rubb is, above the heavens or on earth?' Abu Hanifah, may Allaah grant him His mercy, said: 'A person who makes such a statement becomes an apostate because Allaah, the Exalted says, 'The Merciful has ascended above the 'Arsh, and the 'Arsh of Allaah is above His heavens'. I further asked Abu Hanifah, 'What if such a person admits, Allaah is above His 'Arsh, but exclaims, I do not know whether His 'Arsh is above the heavens or on earth'. Abu Hanifah responded: 'If he denies that the 'Arsh is above the heavens, he is an apostate." [44] If the person apostatizes by saying that he did not know where is the 'Arsh of Allaah, then by right a person who denies the Loftiness of Allaah altogether is definitely worse than an apostate.


Imaam Maalik [45]


Abdullah bin Nafi' reported: Maalik bin Anas said:'Allaah is above the heavens, but His knowledge encompasses everything. Nothing escapes His knowledge.' [46]


Imaam Ash-Shafi'ee [47]


Imaam ash-Shafi'ee said:"The creed which I hold is the same creed the Muslims before me were holding, namely, the Testimony of Faith: "There is no god worthy of being worshipped except Allaah, that Muhammed is the Messenger of Allaah, and that Allaah is above His 'Arsh, above the heavens. He descends to the lowest heaven whenever He wishes." [48] Imaam ibn Khuzaimah, a Shafi'ite himself, said: "Whoever disacknowledges that Allaah is above His 'Arsh, above His seven heavens, and that He is separated from His creatures, is a Kafir, (unbeliever). Such person must be ordered to repent and disavow his belief, or else he must be beheaded and thrown on a garbage dump so that neither Ahlul-Qiblah [49] nor Ahludth-dthimmah [50] be annoyed by the foul odor of his carcass." [51] Abu Bakr Muhammad at-Tamimi, a Shafi'ite Imaam of Naisaboor, said:"I do not pray behind a person who denies the attributes of Allaah and does not recognize that Allaah is above His 'Arsh." [52]


Imaam Ahmad [53]


He was asked: "Is Allaah above His 'Arsh, above the seventh heaven, separate from His creatures, and is His knowledge and power encompassing everything everywhere? He replied: 'Certainly, He is above His 'Arsh and nothing escapes His knowledge." [54] All of the above show that the entire Muslim ummah, in the past and present, is in unison regarding the belief in the Loftiness and Supremacy of Allaah, the Exalted.




Adherents of certain deviant sects promote a false belief that Allaah is omnipresent Who inheres in His creation. Rational arguments are deadly available to refute the blasphemy of the Jahmites and those who try to revive their belief today. To prove that Allaah is above His 'Arsh, and above the seventh heaven in a manner that suits His Majesty, the Imaam of Ahlus-Sunnah, Ahmad bin Hanbal, may Allaah be pleased with him, refuted their belief more than one thousand years ago, when he wrote: "Where Allaah is and Where He is not - An exposition of the denial of the Jahmites that Allaah is above the 'Arsh."


We asked them "Why do you deny that Allaah is above the 'Arsh when He has said: 'The Merciful has the 'Arsh? [55] And again,' 'Who in six days created the Heavens and the earth then the 'Arsh,' [56] They replied: "He is under the seven earths as He is on the 'Arsh; He is in heaven, on earth and in every place; there is no place where He is not, nor is He is one place to the exclusion of any other." And they quoted the verse: "And He is Ilaah in the heavens and He is Ilaah on the Earth!" If you wish to prove the falsehood of the Jahmites who claim that Allaah exists everywhere, not in one particular place, ask them, 'Is it not true that Allaah was existent when there was nothing in existence?' The Jahmites' answer would be: "Certainly, there was nothing before Allaah." Then ask them, "Did Allaah create the creation within Himself or outside of Himself?" The Jahmites would be compelled to choose on of the following three answers:


1. If the Jahmites assert that Allaah created the creation within Himself, they would then become apostate instantly by claiming that the Jinn, humans and Satans are all dwelling within Allaah.


2. If the Jahmites assert that Allaah created the creation outside Himself but dwelled in them afterwards, they would also become apostate instantly by claiming that Allaah dwells in His creatures.


3. But if the Jahmites say that Allaah created the creation outside Himself and has never dwelled in them, they would by giving this answer, join the folds of Ahl-As Sunnah, for by giving this answer they denounce their own deviant beliefs.


Allaah, the Exalted, described Himself in the Torah too that He is above His creatures. Ka'bul-Ahbaar said: "Allaah, azza wajall, [57] said in the Torah, 'I, Allaah Am above My slaves, and My 'Arsh is above My creatures, and I am upon My 'Arsh running the affairs of My slaves. Nothing is hidden from Me neither in heaven nor on the earth." [58]


Finally, it may be worthwhile to say that even the enemy of Allaah, Fir'awn (Pharoah), who flagrantly claimed to be a god of his people, knew where Allaah is more than the followers of Jahm today. Allaah says: And Fir'awn said, 'O, Haman, build for me a tower that I may reach the ways; the ways to heavens so that I may have a look at the Ilaah of Musa.' [59] Now consider the words of Fir'awn who wanted Haman to build a tower for him that he might climb all the way to the heavens to see the Rubb of Musa, for Musa already told him that Allaah to Whom he is inviting him is above the heavens, and compare this with the groundless argument of the Jahmite off-shoots of today. A Muslim wonders how could those who believe that Allaah is Omnipresent rationalize such assertion knowing that Allaah, the Omnipotent, will collect the earth in His hand and fold the heavens in His right hand, as evidenced by the following divine stern warning. And they have not venerated Allaah with the veneration that is due Him, for on the Day of Resurrection, the earth will be collected in His hand and the heavens will be folded up in His right hand. [60] Were the above verse to be the only proof of Allaah's Loftiness, it would have been more than sufficient. It is certainly sufficient to those who fear Allaah and give Him the true veneration that is due to Him.




The first three Muslim generations whose righteousness the Messenger of Allaah sallallaahu 'alayhi wa sallam testified for, and whose merits surpassed the merits of all succeeding generation. They are the Companions of the Prophet sallallaahu 'alayhi wa sallam and the two generations that followed them. They all believed in the apparent meaning of the Qur'aanic ayaat that deal with the divine attributes without giving them farfetched interpretations based on Greek philosophies.


The Believer must believe that there is none like unto Allaah, the Exalted, in His essence, attributes, nor His actions. He must also believe that Allaah stands in need of none of His creatures. Neither a thing nor a place encompasses Him. He is above His 'Arsh, above the seventh heaven, and above all His creature essentially and realistically not allegorically.


There is none of His creatures that touches Him. Based on this it is not permissible to say that Allaah is everywhere, or He inheres in any of His creatures, for Allaah was when there was nothing. He who asserts that Allaah is not outside the universe, not only denies the existence of Allaah, but he worships a non-existent god. We ask Allaah to keep us on the straight path of His Messenger sallallaahu 'alayhi wa sallam and his Companions and to make us join their company on the Day when neither wealth nor offspring would avail. Walhamdu lillahi Rabbil-aalameen.


This discourse has been based mainly on two books: Ithbat Uluwil-Lah, by Usamah bin Yusuf al-Qassas, may Allaah grant him His mercy, and Ar-Rahman alal Arsh Istawa, by Dr. Awad Mansoor




6. Q 4:59


7. Q 87:1


8. Q 87:1


9. Q 16:50


10. Q 20:2


11. Q 7:54


12. Q 67:17.18


13. Q 6:3


14. Q 58:7


15. Q 58:1


16. Pantheism is the belief that Allaah and the universe constitute one being, as opposed to the fundamental belief of the Oneness of Allaah and the separateness of His creations, as stressed by Ahlus-Sunnah wal-Jama'ah.


17. Imaam al-Bukhaaree, Imaam Muslim and others.


18. Q 2:150


19. Ibid.


20. Q 35:10


21. Ar-Rooh is Jibreel, peace be upon him.


22. Q 70:4


23. Q 32:5


24. Q 3:55


25. 'Istawa' p.t. is derived from the verb sawiya and its derivative form istiwaa' to mount on the Throne. The Ash'arites, the Mu'tazilites, the Jahmites, and those who uphold their belief, hold the attribute of Istiwaa' to be only symbolic, whereas Ahlus-Sunnah accept this and the other essential attributes of Allaah literally without drawing parallels.


26. Q 7:54


27. Q 53:4.527 Q 53:4.5


28. Abu Dawood.


29. Imaam al-Bukhaaree, Imaam Muslim and others.


30. This is the strongest category of the authentic ahadith.


31. Imaam al-Bukhaaree, Imaam Muslim, and others.


32. Imaam Ahmad, al-Hakim, and others.


33. Imaam al-Bukhaaree, Ahmad, and others.


34. Imaam Muslim, Abu Dawood, and others.


35. Imaam Maalik, Imaam al-Bukhaaree, Imaam Muslim, and others.


36. At-Tirmidthi and others.


37. Al-Bukhaaree.


38. The verses in question are in surat An-noor #24:11 thru 20.


39. Imaam al-Bukhaaree and others.


40. Ath-Thahabi.


41. He was a great scholar and a leading authority in the Prophetic traditions, and a contemporary of Imaam ash-Shafi'ee, (135-198H.)


42. Al-Bukhaaree, adth-Thahabi and others.


43. Abu Hanifah, one of the four Imaam was prominent jurist living from 80 to 150 AH.


44. Sharhut-Tahawiyyah, p.288


45. Maalik bin Anas, one of the four Imaams, was prominent jurist and traditionist (93-179 H).


46. Abdullah bin Ahmad, as-Sunnah, and others.


47. Abdullah Muhammad bin Idris ash-Shafi'ee one of the prominent four Imaams. Prominent jusrit (150-204 H).


48. Al-Juyoosh al-Islamiyyah, Ibn al-Qayyim, p.93


49. The Muslims in general.


50. Christian or Jewish subjects of a Muslim country.


Friday, April 24, 2015


by Adan Arero on Saturday, 17 December 2011 at 20:11 �

One day a good man saw an old lady, stranded on the side of the

road, but even in the dim light of day, he could see she needed

help. So he pulled up in front of the lady who had got a

Mercedes. Even with the smile on his face, she was worried. No

one had stopped to help for the last hour or so. Was he going to

hurt her? He didn't look safe; he looked poor and hungry. He

could see that she was frightened, standing out there in the

cold. He knew how she felt. It was those chills which only fear

can put in you. He said, �I�m here to help you,

ma'am. Why don�t you wait in the car where it's warm? By

the way, my name is Abu Mohamed. Well, all she had was a

flat tire, but for an old lady, that was bad enough. Abu Mohamed

crawled under the car looking for a place to put the jack,

skinning his knuckles a time or two. Soon he was able to change

the tire. But he had to get dirty and his hands hurt.

As he was tightening up the lug nuts, she rolled down the window

and began to talk to him. She told him that she was from St.

Louis and was only just passing through. She couldn�t

thank him enough for coming to her aid. Abu Mohamed just smiled as

he closed her trunk. The lady asked how much she owed him. Any

amount would have been all right with her. She already imagined

all the awful things that could have happened had he not stopped.

Abu never thought twice about being paid. This was not a job

to him. This was helping someone in need, and God knows there

were plenty, who had given him a hand in the past. He had lived

his whole life that way, and it never occurred to him to act any

other way.

He told her that if she really wanted to pay him back, the next

time she saw someone who needed help, she could give that person

the assistance they needed, and Abu added, And think of me.

He waited until she started her car and drove off. It had been a

cold and depressing day, but he felt good as he headed for home,

disappearing into the twilight. A few miles down the road the

lady saw a small cafe. She went in to grab a bite to eat, and

take the chill off before she made the last leg of her trip

home. It was a dingy looking restaurant. Outside were two old gas

pumps. The whole scene was unfamiliar to her. The waitress came

over and brought a clean towel to wipe her wet hair. She had a

sweet smile, one that even being on her feet for the whole day

couldn�t erase. The lady noticed the waitress was nearly

eight months pregnant, but she never let the strain and aches

change her attitude. The old lady wondered how someone who had

so little could be so giving to a stranger. Then she remembered

Abu. After the lady finished her meal, she paid with a

hundred dollar bill. The waitress quickly went to get change for

her hundred dollar bill, but the old lady had slipped right out

the door. She was gone by the time the waitress came back. The

waitress wondered where the lady could be. Then she noticed

something written on the napkin. There were tears in her eyes

when she read what the lady wrote: �You don�t owe

me anything. I have been there too. Somebody once helped me out,

the way I�m helping you. If you really want to pay me

back, here is what you do: Do not let this chain of love end

with you.

Under the napkin were four more $100 bills. Well, there were

tables to clear, sugar bowls to fill, and people to serve, but

the waitress made it through another day. That night when she

got home from work and climbed into bed, she was thinking about

the money and what the lady had written. How could the lady have

known how much she and her husband needed it? With the baby due

next month, it was going to be hard.

She knew how worried her husband was, and as he lay sleeping next

to her, she gave him a soft kiss and whispered soft and low,

Everything's going to be all right. I love you, Abu Mohamed.

There is an old saying "What goes around comes around". 

hadith we should all try and act upon..

by Khalid Said on Thursday, 29 December 2011 at 19:53 �

Imam Al-Bukhari narrated on the authority of �Ubaadah bin Assaamit (RAA) that the Messenger of Allah ASWS said:


"من تعار من الليل فقال: لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير، الحمد لله وسبحان الله ولا إله إلا الله والله أكبر ولا حول ولا قوة إلا بالله، ثم قال: اللهم اغفر لي، أو دعا استجيب له، فإن توضأ وصلى قبلت صلاته."


�Whoever happens to wake up in the night and says:


Laa Ilaaha Illallaah, wahdahu la shareeka lah, lahul mulku walahulhamd, wa huwa �ala kulli shay�in qadeer. Al-hamdulillah, wa Subhanallah, walaa ilaaha illallaah, wallahu akbar, wa laa hawla wala quwwata illa billah,


Then asks for forgiveness, or make Du�a,


Allah will answer him.


Then if he performs Wudu� and prays, Allah will accept his prayer.�


Ibn Hajar (ra) said: �No Muslim who heard of this Hadeeth should neglect it. He should teach it to his family and act upon it.� 

Thursday, April 23, 2015

Friday: The islamic day of congregation

by Ali Hamza on Friday, 26 March 2010 at 13:46

Asaalam aleikum wa rahimtullah wa barakatuhu.

Peace be upon all muslims who believe in Allah swt , his prophet saws and in the last day of judgement,


Sourcing from Quran and Sunnah,




O you who believe (Muslims)! When the call is proclaimed for the Salat (prayer) on friday (Jumu'ah prayer), come to the remembrance of Allah [Jumu'ah religious talk (Khutbah) and Salat (prayer)] and leave off business (and every other thing). That is better for you if you did but know!

( سورة الجمعة , Al-Jumua, Chapter #62, Verse #9)




I heard Allah's Apostle (p.b.u.h) saying, "We (Muslims) are the last (to come) but (will be) the foremost on the Day of Resurrection though the former nations were given the Holy Scriptures before us. And this was their day (friday) the celebration of which was made compulsory for them but they differed about it. So Allah gave us the guidance for it (friday) and all the other people are behind us in this respect: the Jews' (holy day is) tomorrow (i.e. Saturday) and the Christians' (is) the day after tomorrow (i.e. Sunday)." Narrated Abu Huraira: (Sahih bukhari Book #13, Hadith #1)


Abu Huraira reported that the Messenger of Allah (way peace be upon him) said: Five prayers and one friday prayer to (the next) friday prayer are expiatious (for the sins committed in the intervals) between them. (Sahih Muslim Book #002, Hadith #0449)


The Prophet (p.b.u.h) said, "Whoever takes a bath on friday, purifies himself as much as he can, then uses his (hair) oil or perfumes himself with the scent of his house, then proceeds (for the Jumua prayer) and does not separate two persons sitting together (in the mosque), then prays as much as (Allah has) written for him and then remains silent while the Imam is delivering the Khutba, his sins in-between the present and the last friday would be forgiven." Narrated Salman-Al-Farsi: (Sahih bukhari Book #13, Hadith #8)


I testify that Allah's Apostle said, "The taking of a bath on friday is compulsory for every male Muslim who has attained the age of puberty and (also) the cleaning of his teeth with Siwak, and the using of perfume if it is available." Amr (a sub-narrator) said, "I confirm that the taking of a bath is compulsory, but as for the Siwak and the using of perfume, Allah knows better whether it is obligatory or not, but according to the Hadith it is as above.")Narrated Abu Said: (Sahih bukhari Book #13, Hadith #5)


The Prophet said, "When it is a friday, the angels stand at the gate of the mosque and keep on writing the names of the persons coming to the mosque in succession according to their arrivals. The example of the one who enters the mosque in the earliest hour is that of one offering a camel (in sacrifice). The one coming next is like one offering a cow and then a ram and then a chicken and then an egg respectively. When the Imam comes out (for Jumua prayer) they (i.e. angels) fold their papers and listen to the Khutba." Narrated Abu Huraira: (Sahih bukhari Book #13, Hadith #51)


If you (even) ask your companion to be quiet on friday while the Imam is delivering the sermon, you have in fact talked irrelevance. Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: (Sahih Muslim Book #004, Hadith #1846)


I heard the Prophet saying, "None of you should fast on friday unless he fasts a day before or after it." Narrated Abu Huraira: (Sahih bukhari Book #31, Hadith #206)


The first friday (i.e. Jumua) prayer offered after the friday Prayer offered at the Mosque of Allah's Apostle was offered at the mosque of Abdul Qais situated at Jawathi, that is a village at Al Bahrain . Narrated Ibn Abbas: (Sahih bukhari Book #59, Hadith #657)


Narrated Jabir ibn Abdullah: The Prophet (peace_be_upon_him) said: friday is divided into twelve hours. Amongst them there is an hour in which a Muslim does not ask Allah for anything but He gives it to him. So seek it in the last hour after the afternoon prayer. (Sunan abu dawood Book #3, Hadith #1043)


'Abdullah b. Harith reported that Ibn 'Abbas commanded the Mu'adhdhin to (summon the people to prayer on friday and make announcement to say prayer in their houses) when it was rainy, and the rest of the hadith is the same (except this) that he said: I do not like you should walk in muddy slippery place. (Sahih Muslim #004, Hadith #1494)


Narrated Jabir bin 'Abdullah: A person entered the mosque while the Prophet was delivering the Khutba on a friday. The Prophet said to him, "Have you prayed?" The man replied in the negative. The Prophet said, "Get up and pray two Rakat." (Sahih bukhari Book #13, Hadith #52)


Narrated Jabir bin Abdullah: A caravan of merchandise arrived at Medina on a friday while we were with the Prophet All the people left (the Prophet and headed for the caravan) except twelve persons. Then Allah revealed:-- 'But when they see some bargain or some amusement they disperse headlong to it.' ..(62.11) (Sahih bukhari Book #60, Hadith #422)



Narrated Abu Huraira: The Prophet used to recite the following in the Fajr prayer of friday, "Alif, Lam,

Mim, Tanzil" (Surat-as-Sajda #32) and "Hal-ata-ala-l-Insani" (i.e. Surah-Ad-Dahr #76). (Sahih bukhari Book #13, Hadith #16)


Narrated Rabi'a: 'Umar bin Al-Khattab recited Surat-an-Nahl on a friday on the pulpit and when he reached the verse of Sajda he got down from the pulpit and prostrated and the people also prostrated. The next friday 'Umar bin Al-Khattab recited the same Sura and when he reached the verse of Sajda he said, "O people! When we recite the verses of Sajda (during the sermon) whoever prostrates does the right thing, yet it is no sin for the one who does not prostrate." And 'Umar did not prostrate (that day). Added Ibn 'Umar "Allah has not made the prostration of recitation compulsory but if we wish we can do it." (Sahih bukhari Book #19, Hadith #183)



Narrated 'Umar bin Al-Khattab: Once a Jew said to me, "O the chief of believers! There is a verse in your Holy Book Which is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed as a day of celebration." 'Umar bin Al-Khattab asked, "Which is that verse?" The Jew replied, "This day I have perfected your religion For you, completed My favor upon you, And have chosen for you Islam as your religion." (5:3) 'Umar replied,"No doubt, we know when and where this verse was revealed to the Prophet. It was friday and the Prophet was standing at 'Arafat (i.e. the Day of Hajj)" (Sahih bukhari Book #2, Hadith #43)


Narrated As-Sa'ib bin Yazid I : 'Uthman bin 'Affan introduced the second Adhan on fridays when the number of the people in the mosque increased. Previously the Adhan on fridays used to be pronounced only after the Imam had taken his seat (on the pulpit). (Sahih bukhari Book #13, Hadith #38)


Narrated Abu Hazim: Sahl said, "We used to feel happy on fridays." I asked Sahl, "Why?" He said, "There was an old woman of our acquaintance who used to send somebody to Buda'a (Ibn Maslama said, "Buda'a was a garden of date-palms at Medina). She used to pull out the silq (a kind of vegetable) from its roots and put it in a cooking pot, adding some powdered barley over it (and cook it). After finishing the Jumua (friday) prayer we used to (pass by her and) greet her, whereupon she would present us with that meal, so we used to feel happy because of that. We used to have neither a midday nap, nor meals, except after the friday prayer." (See Hadith No. 60, Vol.2) (Sahih bukhari Book #74, Hadith #265)





Hamza Ali 

The Hakim and the Qazi

by M Muneer Khandwalla on Tuesday, 31 January 2012 at 00:17 �

The Hakim and the Qazi


This account is from about 1150 years ago when Hakam ruled Andalusia (Islamic Spain).


A nice site near the capital (of Andalusia) attracted the site of the ruler, and he thought of building a palace for himself there. The land belonged to an old woman who lived in a cottage upon it.


The ruler offered the woman a reasonable price for the land, but she declined to sell it. He then offered double the price of the land, but she was persistent in her refusal.


The ruler got angry, forcibly ousted her from the site and demolished the cottage. Within a short time a stately mansion and a beautiful garden was built on that spot. But the woman was not easily dismissed, she went to the Qazi and complained against the ruler.


Shortly afterwards the ruler invited the Qazi to see his new palace and gardens. The Qazi went to the Palace at the fixed time and took with him some empty sacks on his back and a donkey. The ruler felt curious and asked why the donkey was there in noble company. The Qazi replied, 'I pay to your Majesty to permit me to take some sacks of earth from this Royal garden'.


The ruler was amused at this strange request and granted the permission. The Qazi had the sacks filled with earth and then asked the ruler to help him in lifting the sack onto the back of the donkey. Further, amused at this particular request of the Qazi the ruler cheerfully went up and applied himself to the task. But with all his efforts he failed to lift a single sack.


The Qazi then turned to the king and said: 'Sir, if you cannot lift a single sack of earth today, how will you lift the entire garden when, on the day of judgement, Allah will command you to transfer it to the old woman whom you took it from unjustly?'


The ruler felt ashamed and at once sent for the woman. When she came, he said to her: 'Mother, I have grievously wronged you. Please forgive me. From today this Palace and it's Garden are yours'.


[Short stories from Islamic History, Dutt]

O You who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of Allah, even though it be against your own selves or your parents and kinsfolk. Whether the person concerned be rich or poor, Allah's claim takes precedence over [the claims of] either of them. Do not, then, follow your own desires, lest you swerve from justice: for if you distort [the truth], behold, Allah is indeed aware of all that you do! The Quran (4:135) 

Wednesday, April 22, 2015

The rights of a woman in islam

by Ali Hamza on Friday, 30 April 2010 at 12:48
Asaalam aleikum wa rahimtullah wa barakatuhu

In a truely Islamic society women have the following rights in Islam:

1. The right and duty to obtain education.

2. The right to have their own independent property.

3. The right to work to earn money if they need it or want it.

4. Equality of reward for equal deeds.

5. The right to express their opinion and be heard.

6. The right to provisions from the husband for all her needs and more.

7. The right to negotiate marriage terms of her choice.

8. The right to obtain divorce from her husband, even on the grounds that she simply can't stand him. (pls note that God deeply frowns upon divorce as a solution unless there is hardly any other alternative but it does not mean that men have more right to divorce their wives than women do.)

9. The right to keep all her own money (she is not responsible to maintain any relations).

10. The right to get sexual satisfaction from her husband.

11. custody of their children after divorce.

12. to refuse any marriage that does not please them

What do women and Islam have in common? Besides the stereotyped images that each suffers from individually, the status of women in Islam is one of the most extremely misunderstood and incorrectly portrayed things in western society. We can investigate why this is so later. First, a brief introduction to the actual status of women in Islam is in order.
Before discussing issues pertinent to the social status of women, consider the original creation of the woman as portrayed by the Quoran (the Islamic holy book) which does not subscribe to the view that Eve was created from the crooked rib of Adam and thus is of inferior status: "O humankind, be conscious of your Sustainer who has created you out of one living entity, and out of it created its mate, and out of the two spread abroad a multitude of men and women." Instead, the verse of the Quoran shows that there is no superiority for one sex over the other. This sets the tone for the status of women in Islam.

The concept of gender equality in Islam is stressed by the non-superiority of either sex over the other. It came at a time when it was necessary to elevate the demeaned status of women and grant them rights equal to those of men. The equality of women in Islam is evident by the unprecedented legal rights given to them under a monotheistic religion as defined in the Quoran. As one of many examples, consider the rights of women in marriage and divorce. Both men and women have equal rights to contract a marriage as well as to dissolve it. The precondition of marriage is merely the mutual agreement by both parties. And unlike Christianity, a woman in Islam can divorce her husband at any time if she feels that she has been dealt with unjustly or even if she is just unhappy with her spouse since marriage is based upon mutual responsibilities toward each other. Islam has also ensured the woman's right to remarry pending a three month refrainment period.

As for social rights, Islam has always recognized the prominent role that women play in society. They are given the freedom to pursue any profession including political positions. Both in the past and present day, women in Islamic societies have reached political heights unparalleled in the most "advanced" western nations. Even in the earliest day of Islam, Aysha, the daughter of the prophet, lead an army of 30,000 soldiers. [Webmasters note: Ayesha was infact the wife of the Prophet (saw) and didn't lead the army, but was present at the battle of the camel. In the last two centuries, several women have led Muslim-majority nations. However, it should be noted that the only position a woman may not hold is that of head of state, according to the Shahriah, so this fact is not necessarily a matter to be proud of.] Here in the U.S., we still have never had a female president and the outlook doesn't look too good either.

Those are just a few of the facts. Why then is Islam portrayed as a religion that oppresses women and puts them in a position inferior to men? Part of that is certainly due to the stereotyped image of how Islamic women are portrayed in western media as an extension of Islam-bashing. A prominent example is the movie "Not Without My Daughter" in which scores of false and fictitious depictions were made of women in an Islamic country. It is also true, however, that in many so called "Islamic" countries, women are not treated according to their God-given rights. But this is not the fault of Islamic ideology but rather the misapplication or sometimes the outright denial of the ideology in these societies.

Much of the practices and laws in "Islamic" countries have deviated from or are totally unrelated to the origins of Islam. Instead many of these practices are based on cultural or traditional customs which have been injected into these societies. For example, in Saudi Arabia, women are not allowed to drive by law. This rule, in a country which is supposed to derive its law from Islamic legislation, is completely an invention of the Saudi monarchy. This horrific rule as well as a host of others are residues of old pre-Islamic tribal traditions where women were not entitled to the same rights as men. As another example, in some "Islamic" countries, many civil laws remain those that were imposed upon them during European colonization. Much of the civil law that legislates personal and family matters in Egypt, for example, is directly based on old French law. As a result, an Egyptian man can divorce his wife much more easily than the reverse. Consequently, women often have to suffer long and expensive court procedures and have to prove that they were mistreated by their husbands before being granted a divorce. Often times, laws in Middle Eastern countries, which are legislated and enforced by men, only take bits and pieces of Islamic law and combine them with concocted rules based upon some cultural or foreign practices.

The status of women in Islam is one of equality and honor. Unfortunately, in the current day and age, though there are many societies in which the majority of citizens are Muslim, there are no Islamic nations 


Blog Archive

Qur'an Exegesis